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<title>Chapter 03</title>
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	<h2 align="center">Chapter Three</h2>
	<h3 align="center">mad-yäjé mäà namaskuru</h3>
	<h1 align="center">Worship Me and Offer Obeisances to Me</h1>
	
	<div align="center">sarva-guhyatamaà bhüyaù</div>
	<div align="center">çåëu me paramaà vacaù</div>
	<div align="center">iñöo ’si me dåòham iti</div>
	<div align="center">tato vakñyämi te hitam</div>

	<div align="center">man-manä bhava mad-bhakto</div>
	<div align="center">mad-yäjé mäà namaskuru</div>
	<div align="center">mäm evaiñyasi satyaà te</div>
	<div align="center">pratijäne priyo ’si me</div>
	<div align="right" class="ref">Bhagavad-gétä (18.64–5)</div>	
	
	<p align="justify">Because you are so dear to Me, I am now telling you this
most hidden and confidential truth. Hear this from Me; it
is for your benefit. Always think of Me, become My devotee,
worship Me, offer prostrated obeisances to Me, and then
certainly you will come to Me. Because you are dear to Me, I
make this promise. </p>
	<p align="justify">Here, the word paramaà means the supreme essence of
all the scriptures. If one is not surrendered by his mind, body
and words to the feet of the spiritual master and Bhagavän,
then Kåñëa will not reveal these truths to him. How must we
surrender to the guru? As it says in the Gétä: </p>

	<div align="center">tad viddhi praëipätena</div>
	<div align="center">paripraçnena sevayä</div>
	<div align="center">upadekñyanti te jïänaà</div>
	<div align="center">jïäninas tattva-darçinaù</div>
	<div align="right" class="ref">Bhagavad-gétä (4.34)</div>
	
	<p align="justify">One who approaches the guru with these three tendencies:
submission (praëipätena), relevant inquiry (paripraçnena) and
sincere service (sevayä) is qualified to understand this knowledge.
If someone approaches the guru and demands answers to his
questions, or if he doesn’t attentively listen to the answers and
has to ask the same questions again, then the guru will only give
him superficial instructions. He will not give sarva-guhyatama, the
most hidden knowledge. Concerning this, Kåñëa has taken a vow
that anyone whose heart has not been purified by austerities, who
is not surrendered and who has not served guru and Vaiñëavas, the
essential knowledge of the Gétä will not be given. </p>
	<p align="justify">First Kåñëa told Arjuna to perform sacrifice: </p>
	
		<div align="center">yajïärthät karmaëo ’nyatra</div>
	<div align="center">loko ’yaà karma-bandhanaù</div>
	<div align="right" class="ref">Bhagavad-gétä (3.9)</div>
	
	<p align="justify">Perform your work as a sacrifice to Bhagavän otherwise it will be
a cause of material bondage. </p>
	<p align="justify">After that the Lord gave knowledge of brahman, and then
knowledge of the Supersoul (Paramätmä): “Try to meditate on the
form of Viñëu who is the size of a thumb inside your heart”: </p>

	<div align="center">yoginäm api sarveñäà</div>
	<div align="center">mad-gatenäntarätmanä</div>
	<div align="center">çraddhävän bhajate yo mäà</div>
	<div align="center">sa me yuktatamo mataù</div>
	<div align="right" class="ref">Bhagavad-gétä (6.47)</div>
	
	<p align="justify">Yoga is better than fruitive work (karma), impersonal knowledge
(jïäna) or dry austerity (tapasya). And of all types of yogés, the
one who has surrendered to Paramätmä, who is fully united
with Him in yoga and who is exclusively worshipping Him with
faith, is the best. </p>
	<p align="justify">Up to here Kåñëa has not revealed His ultimate form; He
has only recommended that we should be inclined towards the
Supersoul within the heart (Paramätmä). Then at the end of
the Gétä He gives the verse that we are discussing, man-manä
bhava. When He says that we should always think of Him,
to whom is He referring? Çyämasundara, who has very, very
beautiful hair, and on whose head the peacock feather is always
present; He who is standing in His threefold-bending posture
under a kadamba tree in a grove of Våndävana; He who is
holding the flute to His beautiful lips, with the nectar of His
heart pouring out from the holes of the flute. We should always
think of this Kåñëa, Who has not revealed this form in the Gétä
until this verse. </p>
	<p align="justify">We have given the example of the gopés to explain what is
meant by absorbing the mind in Kåñëa. In relation to becoming
Kåñëa’s devotee, we explained about chanting, hearing,
remembering and so on, and we looked at how some great
devotees performed regulated devotional service. It may be
somewhat possible to absorb the mind in Kåñëa at the stage of
devotional ecstasy, but it is only at the stage of fully developed,
transcendental love that we can really think of Kåñëa always. </p>
	<p align="justify">It is very rare that someone will reach the stage of ecstatic
love. In the process of becoming a devotee (mad-bhakto), first
there is the development of faith, then firmly established
practice, followed by awakening of transcendental taste, then
a deepening transcendental attachment and finally, ecstatic
love. At this point it can be said that one has truly become a
devotee, and can actually begin to think of Kåñëa. </p>
	<p align="justify">Next Kåñëa says, “Mad-yäjé.” Yäjé means yajïa, sacrifice. If
one has not yet developed any real love for Bhagavän, but has
just a little faith, then he can perform yajïa. This sacrifice is a
remedy for material entanglement. A verse concerning this is
found in the conversation between Çré Caitanya Mahäprabhu
and Räya Rämänanda (Çré Caitanya-caritämåta, Madhya-lélä
8.69). The Deity may be worshipped with sixteen kinds of
paraphernalia, or with twelve kinds, or with five kinds, but
if there is no love in the worship, Bhagavän will never be
satisfied. When hunger and thirst are present, then food and
water are tasteful. Food will only be tasteful to the degree that
there is hunger. If we are not hungry, and someone serves us
some nicely prepared vegetables, we will say indifferently, “Oh,
what have you made?” Then tasting it, we will say, “There is not
enough salt in it,” or “There is too much salt.” We will consider
the sweet rice to be too thin, the chapäté to be out of shape and
the rasagullä to be flat, not round as it should be. But if we are
hungry, we may take a stale chapäté, add some water and perhaps
squeeze a lemon on it, and consider that it is very tasteful. If we
are hungry, then food will be tasteful. </p>
	<p align="justify">Similarly, if a devotee has no love, then Bhagavän will not
be hungry and will not be satisfied by that devotee’s worship.
If Bhagavän is made hungry by a devotee’s pure love (prema),
then whether there have been sixteen kinds of paraphernalia
used or only one kind, He will accept it. </p>

	<div align="center">patraà puñpaà phalaà toyaà</div>
	<div align="center">yo me bhaktyä prayacchati</div>
	<div align="center">tad ahaà bhakty-upahåtam</div>
	<div align="center">açnämi prayatätmanaù</div>
	<div align="right" class="ref">Bhagavad-gétä (9.26)</div>
	
	<p align="justify">Kåñëa says here that if one simply offers Him a leaf, a flower,
some fruit or water with love, He will accept it. Whatever is
offered with love He will accept. In a devotee’s heart there
should always be this love that creates hunger in Kåñëa. </p>
	<p align="justify">There is one point here that we must understand. We should
not be thinking, “Why is this offering for the pleasure of the
Lord? Ultimately it is for our own happiness.” In the Bhägavatam
(1.2.6) it says: </p>

	<div align="center">sa vai puàsäà paro dharmo</div>
	<div align="center">yato bhaktir adhokñaje</div>
	<div align="center">ahaituky apratihatä</div>
	<div align="center">yayätmä suprasédati</div>
	
		<p align="justify">The supreme dharma for human society is pure devotion to
Adhokñaja, the Transcendental Person. This devotion must be
free of ulterior motives and practised constantly to completely
satisfy the self. </p>
	<p align="justify">In this verse, Bhagavän Çré Kåñëa is the one to be pleased,
and if He is satisfied, our worship is successful. If we have
performed an activity for our own pleasure, we can understand
that it is only done out of lust. </p>
	<p align="justify">There is one point to consider here. If Bhagavän is pleased,
then the individual devotee automatically becomes satisfied and
happy as well. However, worship offered for our own interests
is not pure bhakti, but devotion with selfish motives. We must
understand this point well. No desire for our own pleasure
should remain, otherwise the worship becomes impure. Most
householders pray when they are performing Deity worship,
“Oh Lord, I offer the fruit of all of my activities to You.” But
what is it really for? “I just desire the happiness and peace of
myself and my family.” We should not offer Deity worship with
such ulterior desires. </p>

	<h2 align="center">Kåñëa Protects His Devotee’s Vow</h2>
	
	<p align="justify">We have given an example from the scriptures, now we will
tell a story from our own experience here in Mathurä. From it
we can see how we should have love and attachment for our
püjä (worship) and the object of our worship, Çré Kåñëa. There
was a man who was worshipping a çälagräma-çilä (a Deity form
of the Lord). He didn’t know all of the mantras (prayers) and
finer details of püjä, but in an ordinary way he was going on
with his service. His vow was that by four o’clock every morning
he would return home from bathing in the river Yamunä and
bring some Yamunä water to use for his püjä and for applying
his tilaka. He would not use any water except Yamunä water,
and with great faith he performed his püjä without deviation
for ten or fifteen years. </p>
	<p align="justify">Then one new moon night in the month of Mägha [January–
February], a very strong wind was blowing and it was raining
severely for the entire night. The water of the Yamunä had
risen and was flowing very fiercely near Viçräma-ghäöa (a
public bathing place in Mathurä), where he would usually
bathe and collect his water. He was shivering from the cold. It
was approximately three o’clock in the morning, but he wasn’t
sure of the time. In those days in Mathurä, hardly anyone wore
wristwatches. People would simply look to see the positions of
the stars and in this way estimate the time. But on this night the
stars could not be seen due to the dense clouds. After bathing
in the Yamunä, it was so dark and the rain so heavy, that he
became lost and could not make out the way to his home. He
was in great anxiety about protecting his vow, thinking, “How
will I make it home? What shall I do?” </p>
	<p align="justify">Just then he saw a small boy coming towards him. The boy had
a large bag on His head folded over twice to protect Him from
the rain, and He was carrying a lantern in His hand. In a very
sweet voice, He asked the man, “Bäbä, where are you going?” </p>
	<p align="justify">The man told Him the name of his street and his house
number, and the boy replied, “Yes, I know that place. I am going
near there. Come, I will show you the way.” </p>
	<p align="justify">The man placed his faith in the boy and they went off
together. On the way the boy didn’t say anything at all and the
man thought to himself, “Why has this young boy come out on
a night like this?” Shivering, he continued following the boy
until He turned and said, “Bäbä, here is your street. Your house
is up that way. I am going onward.” </p>
	<p align="justify">The man began walking towards his house, but then some
doubt arose in his mind, and he turned and looked in the
direction of the boy. But he didn’t see the boy or His light.
Putting his hand to his head, he began to repent: “To protect
my vow, Bhagavän came in that dress, holding a lantern to show
me the way.” </p>
	<p align="justify">This is true worship. We should have this kind of firm
determination with no consideration of our own happiness or
unhappiness. This is real spiritual hunger, and if we perform
püjä with this hunger, with this prema (pure love), then will
Bhagavän not accept it? Therefore Kåñëa says prayatätmanaù
(Bhagavad-gétä 9.26): if anyone simply offers Him something
with faith and love, He will certainly accept it. </p>
	<p align="justify">Sometimes our Gurudeva reprimands us when we are
serving him, and we become upset thinking, “Guruji used to
be so affectionate to me, but now he is treating me like this. I
will leave him.” This is wrong, and we shouldn’t think in this
way. Many difficulties will come to test us in our service to our
Gurudeva, but our resolution should be: “Birth after birth, I
will never leave my Gurudeva or my Lord.” </p>
	<p align="justify">There is another story related to püjä and service to the Deity.
There was a brähmaëa who was performing Deity worship, and
after completing the püjä he would make an offering of food. For
this he would receive some wages. If he first received payment,
he would perform the püjä, but if he didn’t receive any wages, he
wouldn’t do it. So what was his real motive? In Bihar and Bengal
there are such professional priests who travel from house to
house. They receive only uncooked food for the püjä, such as rice,
vegetables and fruit, and some flowers and clothing also. They
then show these items to the Deity, complete the püjä, and then
stash all of the items in their clothing. They go to a great many
houses doing püjä like this, and at the end of the day they look to
see, “How much have I collected?” and then return home. </p>
	<p align="justify">So this brähmaëa would only perform püjä wherever he could
earn his wages. Once, when he was going away for a couple of
days, he lovingly called his son and said, “My dear son, every
day after bathing our household Deity, make the offering of
food.” The boy had not learned much about püjä, but still he
replied, “I will do as you ask.” </p>
	<p align="justify">Later while his mother was preparing chapätés and vegetables,
the boy bathed the Deity with Ganges water and tulasé leaves
and after dressing Him, he placed the Deity back on His altar.
Next he placed the chapätés and vegetables before the Deity,
and carefully placing a tulasé leaf on each preparation, said,
“My Lord, please take Your meal now. I don’t know all of the
appropriate mantras (prayers), but You please eat. I will remain
standing here.” </p>
		<p align="justify">He stood there for some time and then earnestly said, “My
Lord (Öhäkurajé), I have been standing here for nearly half an
hour now, and looking at Your plate I see that You still have not
eaten. When my father offers You food, You eat it with great
delight in only three or four minutes. But just because I don’t
know the mantras, You are not eating. Will You remain hungry
just because my father is not here? Then I also will not eat. As
long as You don’t eat, I will also not take anything.” </p>
	<p align="justify">With great love and sincerity he was saying this. If this
sentiment is not in our chanting of the mantra, then the mantra
will never be effective. The mantra is meant to awaken this
sentiment within us, and if we are serving the Deity without
this sentiment, then how will He ever accept what we offer? </p>
	<p align="justify">After waiting a few moments more, the boy said, “O Lord, You
will not eat? Then I will go to sleep without eating or drinking.” </p>
	<p align="justify">Then Bhagavän could no longer restrain Himself. He leapt
down from His altar, took His seat and ate the offering with
both hands. He didn’t leave anything whatsoever on the plate,
and He was very pleased. The boy took the empty plate back
to the kitchen and said, “Mother, Bhagavän has finished
eating. With great difficulty, I finally got Him to accept the
offering.” </p>
	<p align="justify">The boy’s mother said, “What do you mean ‘He ate it’?
Where have the chapätés gone? Where are the vegetables?” </p>
	<p align="justify">“He ate them.” </p>
	<p align="justify">“He ate them? How is it possible?” </p>
	<p align="justify">The next day the boy fed Bhagavän in the same way, and
the following day the father returned home. His wife said to
him, “For two nights we have gone to sleep without eating or
drinking anything.” </p>
	<p align="justify">“Why?” the brähmaëa asked. </p>
	<p align="justify">“Öhäkurajé has eaten everything that was offered to Him.” </p>
	<p align="justify">“Öhäkurajé has eaten? How?” </p>
	<p align="justify">The brähmaëa did not have faith that the Deity was actually
eating the offerings made by his son. After some deliberation,
the brähmaëa called his son and said, “My dear son, a rat must
have taken the offerings. They especially like to make their
homes under old altars like we have here. With great comfort
he is living and is easily getting whatever he needs to eat, and
he is also getting plenty of ghee to drink.” </p>
	<p align="justify">But his son insisted, “No, Öhäkurajé has eaten it all!” </p>
	<p align="justify">“All right, all right. Tonight, you make the offering again.” </p>
		<p align="justify">That night, unknown to his son, the brähmaëa hid nearby
while his son was making the offering to see if the Deity was
really eating it or not. The boy said, “Lord, don’t be late. Please
come quickly and take Your meal.” But the Deity stayed in His
place, so the boy said, “Lord, why are You not eating? Have You
become shy? Why? What has happened?” </p>
	<p align="justify">Then softly a voice came: “Today, your father is watching
from over there. Therefore I will not come.” </p>
	<p align="justify">The boy replied, “Why? You must come and eat. If you don’t
eat, I will be very unhappy.” </p>
	<p align="justify">Then the Deity said, “Go over and simply touch your father.” </p>
	<p align="justify">The boy did so, and at that time the boy’s pure spiritual
sentiment arose within the heart of his father, and then the
brähmaëa could see how the Deity was actually eating the offering. </p>
	<p align="justify">This is the necessary sentiment for performing püjä. If there is
no such sentiment, no such faith, then there is no qualification
for püjä. Therefore Kåñëa says (Bhagavad-gétä 9.26): </p>

	<div align="center">patraà puñpaà phalaà toyaà</div>
	<div align="center">yo me bhaktyä prayacchati</div>
	<div align="center">tad ahaà bhakty-upahåtam</div>
	<div align="center">açnämi prayatätmanaù</div>
	
	<p align="justify">I accept whatever is offered to Me by those who have this exalted
sentiment of pure devotion. </p>

	<h2 align="center">Offer Obeisances To Me</h2>
	
	<p align="justify">Arjuna said, “My Lord, it is not possible for me to do this
type of worship here on this battlefield. Please tell me an even
easier way.” </p>
	<p align="justify">Then Kåñëa said, “You need something easier? Then mäà
namaskuru: just offer obeisances unto Me.” </p>
	<p align="justify">Not just any obeisances, but the meaning of the word
namaskära is offering it sincerely, without any false ego. </p>

	<div align="center">sarva-dharmän parityajya</div>
	<div align="center">mäm ekaà çaraëaà vraja</div>
	<div align="right" class="ref">Bhagavad-gétä (18.66)</div>
	
	<p align="justify">Give up all kinds of religion and just surrender exclusively
to Me. </p>
	<p align="justify">Taking this instruction to heart we should offer obeisances
to Kåñëa. For one who offers namaskära to Kåñëa like this just
once, it is as if he has jumped into a vast body of water – which
is the ocean of material existence – and then looks back and
sees that he has already crossed over it. </p>
	<p align="justify">One will not enter the cycle of birth and death again. One
will no longer be forced into the womb of a mother if he has
offered obeisances to Kåñëa just once with exclusive surrender.
This is the meaning of mäà namaskuru. </p>
	<p align="justify">So Arjuna said, “My Lord, I offer obeisances to You not just
once, but hundreds of times!” </p>
		<p align="justify">In this verse, Kåñëa says, “Mad-bhakto – become My devotee.
Man-manä bhava – absorbing your mind and heart in Me,
engage in bhajana unto Me. At the end of that bhajana, madyäjé
– worship Me, and after performing püjä offer prostrated
obeisances to Me.” </p>
	<p align="justify">Now all of the four activities described in this verse have
become one. With great faith, sentiment and love, sincerely
follow all of the limbs of bhakti, and offer your namaskära
(obeisance) to Bhagavän Çré Kåñëa. This is sarva-guhyatama,
the most hidden treasure, and the supreme instruction of
Bhagavad-gétä. If anyone earnestly follows just this one verse,
they will certainly cross over the ocean of material existence
and attain exclusive prema at the feet of Çré Kåñëa. </p>
	<p align="justify">In condensed form, this verse of the Gétä is showing us how
to attain highest bhakti, like Kåñëa’s devotees in Våndävana.
Then in Çrémad-Bhägavatam this conception is described
more elaborately. Therefore the beginning book is Bhagavadgétä,
and we should never disrespect the Gétä in any way. The
instructions in it should serve as the foundation upon which we
will construct a palace of bhakti wherein we will perform püjä
to Çré Rädhä and Kåñëa with great love. This is the essence of
Bhagavad-gétä. </p>
	
	

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